<p> Exploring the symbolism of the eye alongside the ancient religious concept of the omniscient Eye of God, this dissertation engages in a depth psychological analysis of consciousness, the God-image, and postmodern notions of the apocalypse. By considering all aspects of the eye as represented throughout mythology and religious texts, this study addresses everything from blindness to the comprehensive sight of mystical union. The one-eyed Cyclops, the Eye of Horus, the figure of the many-eyed Argus, and the third eye of the Buddha are examples that elucidate the range of eye types addressed. </p><p> The penetrating image of the eye as it emerges within the unconscious in dreams and visions is given ample consideration through the work of Carl Jung and other prominent depth psychologists. Theories regarding the archetypal dimension of the eye are discussed including Jung&rsquo;s contention that the eye acts as a regulating principle, or <i>yantra</i> within the psyche, restoring balance in times of psychological chaos, upheaval, and transition. As the nucleus of a psychic mandala, the eye serves as a centering force while simultaneously making its numinous presence clear and felt to the individual ego. Edward Edinger&rsquo;s contention that the eye marks the ego&rsquo;s encounter with an overwhelming other is given credence while the difference between a feeling-tone of judgment versus equanimity perceived by the observed is weighed.</p><p> Connecting eye symbolism to the God-image, this dissertation embarks upon an exegesis of the eye in religious texts and challenges the omniscient Eye of God in its traditional projected, sky-bound sense. Arguing for personal responsibility in relation to the God-image, this study advocates for a reengagement with <i>anima mundi</i> or the world soul through the advancement of consciousness on a personal level. The recognition of the immanence of divinity and the need for an earth-based religiosity is emphasized. This study points out that eye symbolism is cropping up with increasing regularity in our current, apocalyptically entranced culture in an effort to jolt us from an unconscious slumber and provide the necessary psychic objectivity required to survive a planetary transformation.</p><p> Keywords: Apocalypse, Consciousness, Depth Psychology, Eye, God-Image, Mythology, Objectivity, Postmodern, Self, Witness</p>

<p> The compensatory control model has been suggested as one way of understanding the complex relationship between the experience of God and the experience of control. This model states that when one's sense of control is threatened, it can be compensated for by increased beliefs in external systems of control (such as a supreme being, or the government) that are thought to provide one with a general sense that the world is in order. Previous research has produced evidence for the compensatory control model, but has failed to consider a conceptual distinction between the personal experience of God (God Image) and the conceptual understanding of God (God Concept). A sample of 135 participants whose demographics closely resemble the population of academia took a brief internet survey measuring a dimension of God Image, and general sense of control. Statistical analysis of the correlation produced a coefficient of r = .13 that was not statistically significant. Contradicting the study hypothesis, the findings suggest that general sense of control was not related to how much one experiences God as present in his or her life. Implications for the fields of sociology, theology, and psychology are discussed.</p><p> <i>Keywords</i>: God image, God concept, control, compensatory control, religiosity</p>

Inaug.-Diss.--Erlangen. / Bibliography: p. [89]-91.

Attributes associated with mystical experience among Christians, Buddhists, Jews and Pagans are explored in psychometric data presented in this thesis. Two such attributes in particular, the personality trait of psychoticism and attitudes held towards mysticism, are given focal attention. Psychoticism, a trait at one time supposedly linked with vulnerability to psychosis, has been much assessed in previous research into religiosity- personality correlates, and a more recent emerging literature has assessed this trait in relationship to religious experience. However, as this thesis clarifies, good grounds exist for challenging the view that this is a homogeneous trait. Assessments of traits relating to distinct facets of psychoticism, specifically the three traits of agreeableness, conscientiousness and openness to experience, provided solid grounds for taking apparently significant positive correlations between mystical experience and psychoticism as evidence that the former is associated with creativity rather than psychosis. In each religious group studied, a significant positive correlation was found between attitudes to mysticism and mystical experience. However, this thesis also presents grounds for distinguishing these concepts. The possibility that psychoticism relates in different ways to these constructs, and the implications this has for the question of whether mysticism arises through social learning or reflects an innate tendency invariant across creed, are considered

Section A provides a review of the current research literature on religion and parenting a child with a learning disability. Religion is generally associated with positive outcomes, although there are some mixed views regarding religious communities. Most literature is carried out abroad and differences between study designs make it difficult to compare between studies, indicating a strong need for UK research. Implications for services are discussed and suggestions provided for future research. Section B is a research study exploring the role of religion for parents of children with a learning disability in the UK. Existing research shows religion plays an important role for some parents of children with a learning disability. To date, most studies have been carried out in America and have focussed on religious observance. This study aimed to assess the personal role of religion for parents in the UK. Eight parents of Christian, Muslim and Jewish faith were interviewed. Data was analysed using Interpretative Phenomenological Analysis, a method designed to capture lived experiences. Religion was found to help some parents make sense of their child’s disability and their role as a parent. Having faith gave parents hope and was an important part of their personal identity. The religious community was generally perceived as supportive, although there were barriers to participation for many families, including limited time and lack of family support. Further research assessing parents with other faiths and from specific ethnic groups and religious denominations may broaden understanding in this area. Section C outlines further issues pertaining to the research study including research skills acquired and lessons learned during the completion of the project, implications for future clinical practice, and ideas for future research.

Mindfulness is a spiritual concept adopted from Buddhism by Western clinicians and while change processes in Mindfulness Based Cognitive Therapy (MBCT) were initially explained in terms of cognitive/emotional impacts, there is now growing interest in the relationship between mindfulness and spirituality. Seven participants who had completed an MBCT course in a mental health service context gave in-depth interviews about their experiences in relation to spiritual change, and the factors influencing these processes. The themes represented a range of interconnected processes, including connecting with the body, experiencing thoughts and feelings in a less reactive way, a changed perspective on the self, self-insight, a greater sense of compassion and connection, wisdom, a sense of meaning and a sense of connection to a transcendent source. For some, mindfulness helped create a context in which painful experiences could be brought into awareness, and unusual or difficult experiences integrated so that people could experience a deeper and more authentic way of being. While intentions seem to be important in mapping the particular aspects of change that occur, themes were common to people from a variety of spiritual backgrounds, and spiritual changes occurred in some people who had no prior spiritual orientations. The role of intentions versus ‘letting go’ in relation to mindfulness is explored. Clinical implications are discussed and suggestions made for future research.

In conceptualising the new visibility of postsecular social work this thesis develops alternative perspectives to former secular, liberal and neoliberal hegemonies within the profession. Firstly secularism is considered as compromising deliberative and participatory democracy by inhibiting religious citizenship within the public sphere and in response the new visibility of postsecular social work incorporates the inclusion of religious perspectives into social welfare considerations with particular reference to faith based social action. Secondly liberalism is observed as perpetuating the marginalisation of religion, tolerated merely as a personal lifestyle choice, from public legitimacy and the new visibility of postsecular social work therefore recognises the contribution of public religion to addressing social welfare concerns in challenging this marginalisation. Thirdly neoliberalism is critiqued as an outcome of the marginalisation of religion from the public sphere by both secularism and liberalism and accordingly the new visibility of postsecular social work engages with political economy in the interests of social welfare and social justice. Resultantly the new visibility of postsecular social work affirms faith and reason as integral to public religion which is indicative of a new politics of social work that develops postsecular, post-liberal and postneoliberal perspectives through the reconfiguration of Christian socialism.